Now, Solomon represents a wholly different state of things; and persons may ask, Then is there no type here? To be sure there is, but it is not the type of Christianity. It is the type of the millennial kingdom; it is the type of what God is going to do. And if persons were to say to me, Do you mean to say that there will never be anything grand for this world? is all the world to be only for the devil - only for unbelief and flesh? I say, No, I maintain what God means; and there I differ entirely from my good friends the dissenters in this particular - that they do not look for this future dealing of God for the earth. They regard the present as being the closing term of God with the world. Now I believe the contrary. I believe that the present time is God's calling a people for heaven - calling a people on heavenly principles for Christ, founded on the cross, who are waiting for the glory. These are the two terms of Christian existence. Our starting point is the cross, and our terminus is the glory of the Lord Jesus. We are bound by, and we are now between, those two points. We are strangers and pilgrims. The cross has separated us from the world, and we are waiting for the Lord to bring us into His own heavenly abode - the mansions in the Father's house.
But when the Lord comes and takes the Church, has He done with everything? Is that all? Does not God mean to bless the world? Does not He mean to bless Israel? Does He not mean to bless the nations? I am sure of it. It is not to me a question at all. Persons may say, Well, we must not be too bold; we must not be too confident of what we do not know But I think we ought to be confident of what we know, and I do not expect persons to be confident of what they do not knew. On the contrary, I advise them not to be. Yet I suppose that every Christian is confident about something. Is he not confident of his own sins, to begin with? Is he not confident of the Saviour? Very well, then he cannot speak too boldly of both, for I do not sympathize with those that are very sure of salvation and do not feel their sinfulness. I think it is a dangerous kind of confidence.
If I am true before God in the feeling of my sins, I am privileged to be equally sure of the blessedness of my salvation, because He is a Saviour for the lost; and I cannot exaggerate either. But if you admit that principle as to so all-important a thing as the sins that expose you to hell, and the salvation that will bring you to heaven - if we are confident about that, we might well be confident about anything. There is nothing so hard as that - nothing. There is nothing that required such an immense conquering of difficulties as the delivering us from hell and the bringing us to heaven; and Jesus has undertaken both, and will as surely as He has accomplished the one, so the other.
But there must be an immense gap in the thoughts of any Christian - I care not who he is, or what - if he thinks that the Lord is merely going to bring people out of the world to heaven. Has He made the world for nothing? Was the world made merely to be the football of Satan? Is it merely the sport of the enemy of God? No, He means to wrest this world from the enemy's grasp, and He means to make this world a happy world; for the poor political quacks of the world have proved their total futility, and their inability to remedy the present state of disorder. He is the true physician in every sense, and the great wonder-worker; and He will heal the world of all its plagues and evils that are now showing themselves as we know, to be incurable distempers, but not so to Him. The mischief is not that man cannot heal them, but that man pretends to heal them; for I quite admit that it is no disrespect to any man to say that he cannot heal this poor sin-stricken world. No doubt about it, but the pretension to do it is bad, and that is just where man shows his folly - pretending to do what only God can, and what God does through the suffering of His own Messiah.
Here is the joy to me - that this glorious state of the world by-and-by is not to be apart from the cross any more than Solomon is from David. Solomon reigns in David's stead, and the reign of Solomon is the necessary complement of the sufferings of David. The two are bound up together in the most remarkable manner, and give us this complete type which I have been endeavouring to show. But then it is the type not of a people taken up to heaven after suffering upon earth, but the type of the power and glory of God that will shine from the heavens upon the earth. And therefore you see the true answer to people who reason. And it has always been a great question among theologians whether the future state of blessedness is to be on the earth which is to be metamorphosed or sublimated into a heavenly state, or whether the people of God in their risen condition are to be in heaven.
Now, I say both are true - not exactly that the earth will ever become heaven, but that all the saints that have suffered from the beginning of the world till the Lord returns, from Abel downward, will be a heavenly people. And therefore it is quite a mistake to suppose that because now the Church is heavenly in its calling, therefore the saints that are departed will not be heavenly too. It was true, the heavenly calling was not revealed to them; and they were not blest, as we are, with every spiritual blessing in heavenly places in Christ. But they are the saints of the high places; they are the saints of the heavenlies too. They shall judge the world; they shall judge angels, just as truly as we. They will be caught up to meet the Lord, and we shall be with them, and they with us, in the presence of God. I do not mean to say that there will be no distinctions. That, again, is another mistake; but I maintain that this is the truth of Scripture most plainly.
But then God means to convert Israel, and this is the reason for which Israel is now kept - kept in spite of their unbelief, kept in spite of their hostility. They are the great fomenters of all infidelity. There is hardly a wicked thought of modern infidels, no matter who they may be, but what is but the evolution of the old infidelity of Spinoza and other infamous Jews of past days. The Jews have always been the keenest and the subtlest weavers of the web of infidelity. Well now, in spite of all that, God watches over them. They are in the house - the city of refuge.* They are not permitted to be destroyed, although they deserve it. The avenger of blood must have destroyed them otherwise. They are kept there till "the death of the high priest which is anointed with . . . oil." When the Lord leaves His present place of priest in heaven - when He terminates that character of priesthood which He now occupies - then the blood-stained one will return to the land of his possession. That is the future that is for Israel by-and-by. There will no doubt be a sifting out of the guilty. There will be not only the manslayer that is innocent of murder by the grace of God, but there will be the murderer that will be put to death, because there will be a judgment. He will stand before the congregation for judgment. The Lord will destroy some of those murderers - kill them before His face, as it is said in the Gospel. They are to be slain before Him. But others grace will count, because they are converted, and because they confess their sin. Grace will justify them. This is the double type of the one guilty, and the other not, who might be in the city of refuge.
*The Jews who believed and were baptized on the day of Pentecost availed themselves of the provision of God's way of escape - the city of refuge. They saved themselves from the judgment hanging over the nation. Their land was defiled with innocent blood and bears the inscription, "Aceldama, that is the field of blood" unto this day. The Apostle Paul uses the same figure when he says, "we . . . who have fled for refuge" (Heb_6:18). In another sense the unbelieving Jews are providentially preserved for future judgment; as when Cain had a mark put upon him, lest any finding him should kill him. Then when Christ comes out of heaven, having ceased to exercise His Aaronic type priesthood on high, He will come forth in His Melchisedec character of priesthood; and Israel will return to the land of their inheritance in peace and prosperity. The writer of these articles on Chronicles gives further exposition on the cities of refuge in his Lectures on the Pentateuch. - Editor of Christian Truth
I refer to this here because it is so intimately connected with the subject of this book - the type of the kingdom, the grand kingdom that the Son of David will bring in in that day for the earth. And there is the grand mistake of Popery, for instance, in using all these scriptures for the Church now. These scriptures suppose power - suppose the exercise of earthly righteousness, as I shall show presently. That is not the character of the Church. The character of the Church is to be persecuted, not to exercise power. The character of the Church is to have heavenly and not earthly glory; so Popery has been guilty of the greatest possible departure from it. But not Popery only. It is a natural snare to the heart, because natural people like to be comfortable in this world; people like to be something. No wonder. It is exactly what the heart would covet, and this is what requires a great deal of faith to judge and to refuse.
Well then, Solomon is seen here not only at the head of Israel, but also controlling the Gentiles and making use of them as the servants of these great purposes; and so he demands timber in abundance. "Even to prepare me timber in abundance: for the house which I am about to build [shall be] wonderful great. And, behold, I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, and twenty thousand measures of barley, and twenty thousand baths of wine, and twenty thousand baths of oil."